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1. 1 2021-02-04T18:38:42+00:00 Jennifer Fraser 404477000adfd4e5c7a1128cfac82e1fc740e8c3 Glossary Jennifer Fraser 3 List of terms used throughout the project plain 2021-08-02T15:11:13+00:00 Jennifer Fraser 404477000adfd4e5c7a1128cfac82e1fc740e8c3

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• 1 2021-03-13T12:18:19+00:00 Rendition: "Pariaman Panjang" 07/21/2016 19 "Pariaman Panjang" performed at Recording Session with Si Sri and Pian plain 2022-10-18T19:41:07+00:00 Song: "Pariaman Panjang"
  Performance: Recording Session 
  Place:  Padang Datar, a neighborhood of Payokumbuah.   
  Date: July 21, 2016
  People: 
  • Padendang: Si Sri
  • Tukang Saluang: Pian
  Recording: This recording was unusual in that it wasn't at a live performance, but a recording session expressly for the purpose of documenting key songs part of the repertoire. There is only one padendang, rather than a couple trading off verses and sections. Moreover, there is external sound--some kind of rock band--bleeding into the recording. 
  
  
  
  Analysis of song structure: In the recording, the song's constituent parts have been documented. The identification and naming of these parts took place through an ethnographic listening session with Pak Ketua, a saluang aficionado. He helped identify when something was happening and what it was called. The terminology used, therefore, is local. 
  
  It is important to remember that "Pariaman Panjang" has a flexible song structure, including two melodic sections which both take a full pantun: the induak (mother) and anak (child). The length of the pantun is not fixed for either, so you will see variable length pantun below for both the induak and the anak. The # by text lines in the Minangkabau version count the line of the text in each half of the pantun. 
  
  

  
  Lyrics: 

  Induak 1 

  Batang

  Minangkabau: 
  1. Manih tabunyo rang Piaman                                        
  2. Dikilang sadiang mandaki                                            
  3. Urek di lingkah layang-layang                                      
  4. Daunnyo banyak nan patah                                         
  5. Patah dek ribuik pagi hari                                            
  6. Sado nan patah lareh juo                           
  Indonesian: 
  Manis tebunya urang Pariaman
  Dikilang sedang mendaki
  Urat tebu diduduki oleh layang-layang
  Daunnya banyak yang patah
  Patah karena banyak angina
  Semua yang patah laras juga
  
  English: 
  The sugar cane of the Pariaman people is sweet
  It’s squeezed while walking
  The roots are sat on by swallows
  The leaves have many that are broken
  Broken by strong wind in the morning
  All that are broken fall off
   

  Isi

  Minangkabau: 
  1. Manangih Gunuang Pasaman                                      
  2. Tambah hanguih Gunuang Marapi                    
  3. Taisak Gunuang Singgalang                                         
  4. Managun aia di lurah                                                     
  5. Cando baniaik kok dak jadi                                            
  6. Ka tau utang awak di namo  
  • NB: This induak involves 6 lines per pantun half.                                                                  
  
  Indonesian: 
  Menangis Gunung Pasaman 
  Tambah hangus Gunung Merapi
  Terisak Gunung Singgalang
  Tertegun air di lurah
  Seperti berniat tidak jadi
  Ke tahu utang kita di nama
  
  English: 
  Mt. Pasaman is crying
  Mt. Merapi is often smoldering
  Mt. Singgalang sobs
  The water in streams has stopped flowing
  It is like the interest doesn’t come. 
  We already have a name. 
   

  Interpretation of Induak 1

  Batang: The batang is relatively descriptive about the place and nature. It talks about the sweetness of sugar cane grown in Pariaman, a way of establishing connection to the place, Pariaman, but also about sugarcane, wind, and birds.
  Isi: Pak Ketua explained that on the surface this is a pantun parasaian but in reality it is a pantun muda-mudi. The mountains here are metaphor for people: the father is crying, the mother is crying, the whole family and surrounding community is sobbing, hence the connection with parasaian. It is muda-mudi because the pantun functions as a metaphor for an individual who is romantically interested in someone but the other party does not reciprocate the interest. So at this level, the pantun is about dating: we are the jilted lover, the relationship ended by the other person. The implication is that everyone in the village knows about the relationship and the end of it. 

  Anak 1

  Batang

  Minangkabau
  1. Kudo pacuaan rang Piaman
  2. Di kuduak baling mambakeh 
  3. Kaki nan rancak ka ampeknyo 
  Indonesian
  Kuda pacuaan urang Pariaman
  Di kuduk baling membekas
  Kaki yang bagus keempatnya
  
  English
  Horse racing of the people from Pariaman
  Nape of neck leaves a trace (These are horses that are one color predominantly but have a patch of another color on the back of their necks)
  All four of their hooves are good

  Isi

  Minangakabau
  1. Dek hati kurang baiman
  2. Luko di kaniang tampek bakeh 
  3. Kanai di hati luluah sajo 
  Indonesian
  Dek hati kurang sabar 
  Luka di kening tempat bekas
  Kena di hati luluh sajo 
  
  English
  By a heart that is less than patient
  A wound on the forehead shows
  A wound in the heart breaks one
   

  Interpretation of Anak 1

  Batang: The pantun is a description of an activity--horseracing--that takes place in Pariaman. 
  Isi: This pantun tells of the suffering in love, of a broken heart. 

  
  Induak 2

  Batang

  Minangkabau:
  1. Ka balai mambali kain  
  2. Mambali sitin ba karatan 
  3. Di Payokumbuah hari akad 
  4. Lah dapek kain saukuran 
  5. Baguntiang bajaik balun
  6. Dek tuan tolong manyudahkan 
  7. Talatak apo kagunonyo 
  • NB: This induak involves 7 lines per pantun half, whereas the first induak was just 6 lines. 
  Indonesian:
  Ke pasar membeli kain. 
  Membeli kain satu potong
  di pasar Payakumbuah hari minggu
  sudah dapat kain satu ukuran
  sudah bergunting belum dijahit
  dek tuan tolong menyudahkan
  terletak apa ke gunanya 
  
  English:
  Going to the market to buy cloth
  To buy a length of cloth
  At the Payokumbuah market on Sunday
  I got one measure of cloth
  It was already cut but not yet sewn
  Sir, please help me finish it
  To be put into place the use for it. 

  Isi

  Minangkabau:
  1. Kami mandapek kaba angin 
  2. Lah kambang si bungo intan 
  3. Pamenan allah jo Mohamad
  4. Biarlahnyo bungo larangan
  5. Kumbang baniak nak ka kiyun
  6. Tagak dek balun dapek jalan
  7. Kini mamadang jauah sajo
  Indonesian:
  Saya mendapat berita. 
  Sudah kembang si bunga intan
  Hadiah Allah dengan Muhammad
  Walaupun itu bunga larangan
  Kumbang berniat ke sana
  Tapi karena belum dapat dijalan
  Sekarang memadang dari jauh saja. 
  
  English:
  I’ve received some news
  The bungo intan (jewel of a flower) is already flowering
  It's a gift from God
  However, it's a forbidden flower. 
  The bee is interested in searching there
  But because he has not yet received any (nectar) in his journey. 
  He’s forced to look from afar.

  Note

  This is a pantun baku. It is also found in the following renditions of songs:
  • Rendition of Pariaman Panjang 

  Interpretation of Induak 2

  Batang: This verse is largely descriptive, about buying cloth at the market for a project, and the padendang suggesting the person listening should define a need for it. It also makes mention of a specific place, the market of Payokumbuah. 
  Isi: This verse could be read on many levels. On one, it can be taken quite literally: a bee looking for nectar in a flower. On another, it could taken metaphorically to mean a man looking for a woman. The use of this pantun in this context was different than the performance in Suayan in 2015, where it was a deliberate jab at Pak Ketua. The use of the one pantun to function differently in different contexts speaks to the semantic fluidity and polysemousness of song texts. 

  Anak 2

  Batang

  Minangkabau
  1. Badarak badarun-darun
  2. Lah runtuah tabiang jo ngarai 
  3. Musibah paliang marusuah
  4. Untuang indak taulang lai
  Indonesian
  Berderak berderum-derum
  Sudah runtuh tebing dengan ngarai 
  Musibah paling marusuah 
  Untung tidak terulang lagi 
  
  English
  To creak, to rumble and roar
  Steep banks and gorges have collapsed
  Disasters make the greatest disturbance
  Fortunately they (disasters) are not easily repeated. 
   

  Isi

  Minangkabau:
  1. Baibo hati urang punyo kabun 
  2. Bungo lah layuah tiok tangkai
  3. Kumbang nan malah ka dituduah
  4. Sabab lah banyak mainggoki
  Indonesian
  Beriba hati urang punya kebun 
  Bunga sudah layuh setiap tangkai
  Kumbang yang malah ke dituduh
  Sebab sudah banyak menghinggapi
  
  English
  For people who have gardens, the heart is bitterly weeping 
  Every stem of the flowers is already weak 
  The bumblebees who were present are suspected
  Because already lots have alighted on [the flower].
   

  Interpretation of Anak 2

  Batang: This pantun is descriptive for disasters, probably an earthquake. 
  Isi: Like many metaphorical, one might interpret this literally, but it should be read metaphorically. The garden is a metaphor for a mother and father, or by extension a community. A "bungo layuah" (wilted flower) is a metaphor for a young woman who is no longer a virgin. The bumblebee is a metaphor for a man so the third and fourth lines are about suspecting the men who have alighted on the wilted flower. It is a pantun nasehat. It is also a pantun baku. 
  
  
• 1 2021-08-04T17:28:13+00:00 Text: Pantun Porno 6 Explanation of texts that are porno plain 2021-08-05T18:12:50+00:00 When references in song texts are made through allusion to sexual organs, sexual acts, or particular people engaging in such activities, they are identified locally as "porno," a term clearly borrowed from the English term "pornography." When those references are explicit they are considered "vulgar," another word borrowed from English, or "telanjang," a word that translates as "naked," suitable for things that are made explicit.
  
  A well-known example of a textual theme that is considered porno is "sawah liek,” literally “dry rice field,” a metaphor for a widow or divorcee who needs to be plowed with a strong hoe, just like a dry rice field. 
  
  Not all performers and audience members are comfortable with porno and vulgar song texts: the topic of sex is illicit and taboo in everyday contexts. Mak Sawir was very vocal in speaking against their presence in saluang (interview 2010 and 2016). He vehemently refused to sing during songs that had any such associations, including "Oyak Ambacang" at the RRI Performance in 2004. Te E complies with audience requests for these song titles, like "Oyak Ambacang," by delivering their melodic content but she refuses to sing lyrics that would be classified as either porno or vulgar.
  
  There are also pagurau who are uncomfortable with porno texts and their increasing presence. I have talked to people, often with a strong sense of Islamic piety, who have shied away from saluang performances in recent years for this reason. 
  
  Song titles that are considered porno (see Song Titles with Porno Associations) are likely to have porno lyrics, but they can appear in all types of songs, even ratok! 

  Examples of Porno Pantun

  In putting these together, I had to be careful of selecting texts things that might be explicit enough to move from porno to texts that are considered telanjang/naked. Such a determination is obviously culturally sensitive and personally subjective. 

  Example #1
  Isi from Induak #2, Rendition: "Kambang Aia Aji" 07/17/2016

  Minangkabau
  Bakato insan dalam dado
  Rancak mamauik burung pipik
  Pado manguruang buruang nuri
  Buruang nuri pamaliang paham
  Sangka nyo sangko palabuahan
  Ka tampek singgah samantaro

  Indonesian
  Berbicara dalam hati
  Bagus mengikat burung pipit
  Daripada mengikat burung nuri
  Burung nuri suka menipu
  Sangkarnya sangkar pelabuhan
  Untuk tempat singgahan sementara. 

  English
  To speak with feeling
  It is good to bond with a sharp-tailed munia (a kind of small bird)
  Rather than bond with a parrot
  Parrots like to deceive/ steal
  The birdcage is a place of safe harbor
  A place to stop by momentarily.  

  Interpretation

  Pak Ketua told me that on one level this pantun operates as a pantun nasehat: it's better to be an orang kecil (one of the masses) with good character than a rich or handsome character with bad morals, who steal like the parrots. But at another level it is also porno as the birdcage, the place for safe harbor, is a woman's sexual organs, more specifically the vagina. He suggested, however, that most listeners would not get this reference. 

  Example #2
  
  Isi#7 from Rendition: "Lego Puyuah" 12/02/2003

  Minangkabau
  Mancaliak urang maadu puyuah
  Balam disangkak maangguak pulo                                  

  English

  Look at the people fighting like quails                                      
  Your desire increases. 

  Interpretation

  Fighting like quails is a metaphor for sexual intercourse. The second porno reference makes a metaphor reference to sexual arousal in a man as  "balam" is a metaphor for a penis.